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gives sentence for the persoa accused , according to the valid plea of the Advocate, and fo absolveth him. It is thus in the point of our justification; there is Saran accusing, and something elfe. There is man accufed of finne and gilt;

there is Christ incerposing and pleading as an advocare, by his brood and.righreouineffe ; and there is Gad' as a fudge for Chrits lake acgailiing, and abfolving and pronouncing righteous, and accopting to everlasting life. So then the proper and pun&ual acception of the word justification, is not according to infufion, but according to absolution and pronunciariox : It is not Physical, as when a man is made whole, but it is judicial, as when a man is cleared at the bar.

He that justifieth the wicked, and be that condemneth the jufts they are both an abomination to the Lord, Proverbs 19. 15. There is the word againe. Not I trust to be expounded by way of infufion (thac is) he who makes a wicked man : good man, by impreffion of righteoufneffe, is an abominacion to God, but it is to be cxpounded by way of judiciary sentence (that is) fre who pronounceth of a wicked man in the Court of Juftice, as if he were juft, and reputes him as so, and accepes him as fo;This man is an abomination co the Lord. Now, cake one distin&ion, and then I will co the nacure

of Justificacion. A twofold Ju- There is a twofold juftification, . stification.

One of the cause, and this is a particular kinde of acquittance , touching such and such things which are laid co a perfon, perhaps sometimes very unjustly.

Secondly,another of the person, when he is throughly purged and absolved; now in this respect we speak of jattification, which I think for the nature of it may be cbus defined.

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SECT. II.

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Vstification of a simmer, it is a gracions and just action of God,

whereby he impuring the rigbicousneffe of Cbriff to a believing finner, absolverb or acquitterb him from his fins, and accepterb of him

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at righicous in Chrif and as an beire of eternal life. There are diverse things considerable in this descripti- 3. Things in

this descriptiFirst, 7 uftification (immediately ) belongs to God, it is his adio on. on. It is God thar jaftifierb, faith the Apoftle, Rom. 8.33. And who can forgive fins but God only? Luk. 5. 21. We well distinguish 'cwise officia and beneficia, 'cwixt duties and 'wixt bloffings : dr. cies belong to us, but bleffings belong to God : Iç is God who is offended, and therefore condemnation and absolution belong to him, co the Judge, not to any other; hence faith the Apostle God was in Chrift reconciling the world to himfelfe, 2 Cor. s: 19: not impaling their fin. You do well to distinguish of the causes of our Justification. There is first the prime cause, the Author, and this is God the Father, who gave his only begotren Son for us, and see him forth to be a propiciation for sinne, cbrough faith in his blood, that all who do believe in him should be justified, Rom. 3. 25. And who is the Judge absolving all that believe, and pronouncing them juft in Chrift.

Secondly, The meritorious camere, so the Son of God our Media sor, is Faid to justific us, both as our fureig, in paying our debe, and laying down the full price of our redemption, Ifai. 53. 11. thereby affording unto us the matter and meril of over Tuftification on, and as our Imtercessor and advocate, pleading effectually for os, thác bis merits may be imputed to us. Hence is ic, Isai: 53. 11. My mighteous fervantifhulljuftifie many, God wie Father justifies : as a Judge by way of prime auchoricy, and Godobe Sonjwltibes as * Mediator." The Son justifies as a furetý, paying our debt and giving fatisfaction to the Father for us to che dimost, and the Fa. cber justificth us, as a Creditor, fully accepting of that price and Satisfaction,

Thirdly, The applying cause, and thus the Holy Ghost may be said to justifie, in asmuch as he conjoynes Christ and the Soul (by faith, ) together, whence ariseth a participation of the righteousneffe of Christ, and the pardon of Gn by bim. Once more distinguish of juftification, it may be taken iwo wayes , either adlively;as a judiciary sentence absolving, acquirting, &c. and so we say God juftifierk; Or Paffively, as a thing apprehended and refted on, and so we say that Faith justificch; not as if faith did acquit, bús as it takes and receivech the acquierance ;

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ons.

noc as if faith did impuce a righteousnesse, but because it receiv,

eth and relech on the righteousnesse of Christ, by God imputed to us: now when we fay that justification is an Adion of God, it is mect for you to understand somewbat of the kinde of this

action. For the actions of God are of different forts. 2. Sorts of a&i.

Some,which are produced within us, and make a reall altera sion and change in the soul of man; thus fan&tification is an allion of Godilihat is ) such an adion of God as is alcering the inward frame, and qualities of the soul of unholy, making ihem boly, of unbelieving making them believing, of bard maa king them fofc, of earthly making

of earthly making them beavenly, &c.

Others are nrought for us, but not in w, and though they inporc a change of the condition, and state of the person, yet properly, and formally, they imprint no change in the inward dito position; And thus fustification is an action of God, not an altion cbanging the inward frame of the heart, but an a&tion cbanging the great estimasion of the person ; as when one of a bond-man is made free; this alters the state, but not the nature of the person: when a giley person is pardoned by his Prince, this alcers pot bis nature, but it doch alter his condition; he is now in the state of life, who before was in the state of death. So is ic in ju. {tification, it is such an a&ion, which alters the state, (that is ) the man who is in the state of wrath, and condemnation, being justified, is now acquitted, and fo passed into the state of life and salvation.

... A man who before was guilty of sin and damnation, the same man ( remaining a sinnerin himself, and in himself worthy of damnation ) is in his justification absolved from the gilt of fin, and accepted as righteous in Christ, and is passed into the store of salvation. We deny not but the blood and the water goes tos gether;( that is ) whom God justifieth by the blood of Christ, him allo he sandifieth, and walheth by the Spirit of Christ; but cbe action of the blood is one thing, and the action of the water is another ching. The light and heat in the fire go together, yet the action of light is not the action of heat:Sobere, The action of the blood is a justifying action, and this is Without us, yet for mu, and of usz The action of the water is a fan&tifying action, and this is for ws and in us too.

Sed. SECT. III.

T

He person justified is a believing finner :che Apostle is clear,
Rom. 4.5. To him that believeth on him that justifiet b the

ungodly, his faith is counted for righteousnejle. There is great di pure which is first, of Faith or Juftification; to me now it seemes a fruitlesfe trouble to moleft our felves with priorities in this kinde, I conceive we may distinguish 'cwixe che purchase of our Justification, which was long ago in the blood of Christ. He was a Lamb faine long since for to merit the remission of finnes, neither doch he now begin bis meris, who hach heretofore performed it.

Secondly, 'cwixt che imputation of that purchase. It is true, whiles I am an unbelieving person, my justification is already as a purchase, but untill I believe, Godimpuies il not-unio me. My meaning is this, there is a righteousneje of Christ, which hath de served pardon of linne before ever I believe, nay, be before ever I was borne, but God imputes this over to me when I believe, as soon as ever I cake Christ by faith, God imputes the righteousness of Cbrist unto me, and will not impuse my finnes to me : And ScripCure is open enough for this, we reading so constantly in the New Testament for men to come in and believe that they may bave remission of finnes in the blood of Christ, and through him also eternal life.

I only propound chis scruple,whether faith be to deale wich che person of Christ first, or with his benefiis first ; Surely we say with his person, and chen with his porcion; well then, if faith deales with the person of Christ immediacely, then it appears that a man must believe, and so be justified, forasmuch as justification is an action of Godimputing the righteouinefse of Christ, and not imputing fon, which are the generall benefits ( as I may fo speak) of Christ. Ic is not bandrome to conceive that God should first pardon me, and then I believe, or that I should have the righteousnesle of Christ before I have Chrift himself, which most be, if there be a priority of justification before faich. For my part I conjecture that they are Semultaneous things (that is )

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they they go both together. If yet any men will be acute, let them be fo: The perill is little on either fide, so that I have faith, and then am justified; or so that I am justified, and then have faith, or so that I have faith to be justified, will in the substance and event,redound all to one.

SECT. IV.

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justifiech the person, be doch abfolve or forgive him his

lins. Two things in

There be in fin two things.

One is the staine, pollution, defilement of it, and corrupt inclination; with this fuftification deales not, but San&tificari.

Another is the gilt and punishment; and with this doth Juftificarion deal. Suppose you saw a fick thief, there are two foris of persons to deal with him; a Phyfirian, because he is fick, and a Judge because he is a thicf; If the judge acquie or pardon bim, this clears him as a thief and guilty perton; if the Phyforian heal and cure him, chis respects him as a fick and diseased person, the cafe is our own. Now I say that God in justification remits or

absolves the finner.Two things are here considerable, Firft;quid; Remiflion what,

secondly, quosusque.

First, quid, what this remission is; I answer, it is an exempting of the finner from guilt redounding to punifomens : If any man fin, guilt cleaves universally to the fin, but then in pustification it îhall not be imputed, it shall be taken away in respect of efficacy and redundancy. Suppose a person areigned, and cast for a murder, and the King graciously steps in and pardons him ; though this pardon makes not the murder formally co be no murder, and though it makes not the murder now meritoriously deadly, yet it doch hold off the efficacy of that gilt, chat now it fhall not prove death to this person, because be pardons bim. So in Justification, where God pardons the finner , he doth not Gake finne to be no finne, or that there should not be any wate ral condemnability in finne, but that it shall not effe&ually re

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